Liber II, Pars II — Quod decet omnes parentes circa proprios filios esse solicitos. Cap. I.

Liber II, Pars II — Quod decet omnes parentes circa proprios filios esse solicitos. Cap. I.

The first part of this second book, which deals with the governance of marriage, is complete. Next, we will discuss the second part, which concerns paternal governance, for it is not enough for a head of the household to know how to govern his wife unless he also knows how to properly guide his children. This is clear because, just as we observe in natural things that nature never allows something to exist unless there is care taken for what is necessary to sustain it, so if nature allows fire to exist, it immediately provides it with a means to rise, since it can be preserved better in a higher place than in a lower one; likewise, if nature allows animals to exist, it ensures they have mouths and other organs through which they can take in food and nourishment. Therefore, if fathers are the cause of their children’s existence, and children naturally come from their fathers, it is fitting for fathers to care for their children and be concerned for them, so that they may find what they need to live well and be sustained in existence. The second way to explore this is based on the fact that fathers are superior to their children and should oversee them. For it is natural that the superior always influences and regulates the inferior: we see that celestial bodies influence these lower ones, governing and preserving them. Thus, if it is natural for the superior and the eminent to influence, regulate, and preserve the inferior, it is fitting for anyone in a position of authority to be concerned about how to provide proper assistance and support to those under them, and how to govern and preserve them. The first way is derived from the fact that fathers are the cause of their children’s existence, and children have their being from them. Second, because they are superior and more distinguished than their children. Third, because there should be a natural friendship between them. The first reason is clear. For just as in natural things we see that nature never gives existence to anything unless it is concerned about the means by which it can be preserved, so if nature gives existence to fire, it is immediately concerned to provide it with a certain lightness, by which it can rise, since in a higher place it has a better chance of being preserved than in a lower one: likewise, if nature gives existence to animals, because an animal cannot be preserved without food, nature is concerned to provide animals with mouths and other organs through which they can take in food and nourishment. Therefore, if fathers are the cause of their children, and children naturally have their existence from their fathers, it is fitting for fathers to care for their children and to be concerned for them, so that they may find for them those things by which they can live well and by which they can be preserved in existence. The second reason for investigating this same matter is taken from the fact that fathers are superior to their children and should preside over them. For naturally, the higher always influences the lower and regulates and preserves it: for we see that the heavenly bodies influence these lower things and govern and sustain them. Therefore, if it is natural that the superior and the preeminent influence the inferior and regulate and preserve them, it is fitting for anyone in a position of authority and preeminence to be concerned about how they can provide the necessary support and assistance to their subordinates, and how they can govern and preserve them. Therefore, God himself, who provides for each thing, has concern and care for the whole universe. Fathers, therefore, by the very fact that they naturally preside over their children, ought to be concerned about their upbringing. The third way is derived from the natural friendship that exists between parents and their children. For, according to the philosopher in the 'Ethics', it is natural for anyone who loves their work to take care of it; thus, parents naturally love their children, just as poets love their poems as their own creations. Therefore, since there is a natural love between a father and a son, it is fitting that fathers should be concerned for their children.